gzhung chen bcu gsum gyi mchan ’grel: Difference between revisions

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By [[gzhan phan chos kyi snang ba]] (1871-1927)
'''Rainbow Body of Great Transformation''' ([['ja' lus 'pho ba chen po]]).


 
*When, through having performed the ultimate practices of the [[Great Perfection]], a yogin is on the verge of dissolving his or her body into rainbow light, he may concentrate awareness on the tips of the finger nails (which are considered dead parts of the body). As with [[Vimalamitra]] and [[Guru Padmasambhava]], doing so results in a body of light remaining visible for the sake of all sentient beings. This is the wisdom form called the Rainbow Body of Great Transformation ([['ja' lus 'pho ba chen po]]). If the yogin chooses not to do this concentration, as with [[Chetsun Senge Wangchuk]] ([[lce btsun seng ge dbang phyug]]) (10th-11th cent.), his body will dissolve entirely into light. [MRKT-ShabkarNotes]
== Volume Ka ==
[1] ’Dul ba mdo rtsa ba’i mchan ’grel Padma dkar po’i ljon shing 1-643
:(commentary on the Vinaya-sutra)
 
== Volume Kha ==
[2] So sor thar pa’i mdo’i mchan ’grel    1-140
:(commentary on the Pratimokra-sutra translated into Tibetan by Jinamitra and the translator Cog ro kLu’i rgyal mtshan)
 
dGe tshul gyi tshig le’ur byas pa Sum brgya pa zhes bya ba’i mchan ’grel      141-227
:(commentary on the Arya-mula-sarvastivadi-sramanera-karika by Sakyaprabha, translated into Tibetan by Sarvajñadeva and the translator Tsang Devendrarakrita)
 
’Phags pa gzhi thams cad yod par smra ba’i dge tshul gyi tshig le’ur byas pa      229-250
:(commentary on the Arya-mula-sarvastivadi-sramanera-karika by Nagarjuna, translated into Tibetan by Sarvajñadeva and the translator Tsang Devendrarakshita)
 
[3] Byang chub sems dpa’i spyod pa la ’jug pa zhes bya ba’i mchan’grel      251-475
:(commentary on the Bodhisattvacaryavatara by Santideva, translated into Tibetan by Sarvajñadeva and the translator sKa ba dpal brtsegs)
 
[4] Theg pa chen po rGyud bla ma’i bstan bcos zhes bya ba’i mchan’grel      477-581
:(commentary on the Mahayanottara-tantra-sastra by Maitreya, translated into Tibetan by Sadjana and the translator rNgog bLo ldan shes rab)
 
== Volume Ga ==
 
[5] Chos dang chos nyid rnam par ’byed pa’i tshig le’ur byas pa’i mchan ’grel      1-22
:(commentary on the Dharma-dharmata-vibhanga-karika by Maitreya, translated into Tibetan by Mahajana and the translator Seng ge rgyal mtshan)
 
[6] dBus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa zhes
bya ba’i mchan ’grel      23-70
:(commentary on the Madhyanta-vibhanga-karika by Maitreya, translated into Tibetan by Jinamitra, Srilendrabodhi, and the translator Zhang sNa nam Ye shes sde)
 
Sher phyin mchan ’grel yan lag    71-75
:(introductory remarks for teaching the following commentary)
 
[7] Phar phyin ’grel mchan gZhan phan snang ba  77-393
:(commentary on the Abhisamayalamkara-nama-prajña-parmita-upadesa-sastra-vptti by Haribhadra, translated into Tibetan by [[Vidyakaraprabha]] and the translator sKa ba dpal brtsegs, and revised by Go mi ’chi med and the translator rNgog bLo ldan shes rab)
 
[8] Theg pa chen po mDo sde rgyan zhes bya ba’i mchan ’grel 395-645
:(commentary on the Mahayana-sutralamkara-nama-karika by Maitreya, translated into Tibetan by Sakya Simha and the translator sKa ba dpal brtsegs, and revised by Parahita, Sadjana, and the translator rNgog bLo ldan shes rab)
 
== Volume Nga ==
 
sLob spon sangs rgyas gnyis pa’i rnam thar Thar lam snang byed 1-8
:(short biography of Vasubhandu)
 
 
[9] Chos mngon pa’i mdzod kyi tshig le’ur byas pa’i mchan ’grel Shes bya’i me long      9-321
:(commentary on the Abhidharma-kosa-karika by Vasubandhu, translated into Tibetan by Jinamitra and the translator sKa ba dpal brtsegs)
 
 
[10] Theg pa chen po’i chos mngon pa kun las btus pa’i mchan ’grel Nor bu’i me long    323-733
:(commentary on the Abhidharma-samuccaya by Asanga, translated into Tibetan by Jinamitra, Srilendrabodhi, and the translator Zhang sNa nam Ye shes sde)
 
== Volume Ca ==
 
== Volume Cha ==

Revision as of 00:55, 5 January 2006

Rainbow Body of Great Transformation ('ja' lus 'pho ba chen po).

  • When, through having performed the ultimate practices of the Great Perfection, a yogin is on the verge of dissolving his or her body into rainbow light, he may concentrate awareness on the tips of the finger nails (which are considered dead parts of the body). As with Vimalamitra and Guru Padmasambhava, doing so results in a body of light remaining visible for the sake of all sentient beings. This is the wisdom form called the Rainbow Body of Great Transformation ('ja' lus 'pho ba chen po). If the yogin chooses not to do this concentration, as with Chetsun Senge Wangchuk (lce btsun seng ge dbang phyug) (10th-11th cent.), his body will dissolve entirely into light. [MRKT-ShabkarNotes]
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